PG 12 · cols. 805–818

Origenes, Selecta in Deuteronomium

Editors' preface

ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΤΟ ΔΕΥΤΕΡΟΝΟΜΙΟΝ ΕΚΛΟΓΑΙ.

SELECTIONS OF ORIGEN ON DEUTERONOMY.

EX ORIGENE SELECTA IN DEUTERONOMIUM.

SELECTIONS FROM ORIGEN ON DEUTERONOMY.

Ἐλάλησε Μωϋσῆς πρὸς πάντας υἱοὺς Ἰσραὴλ κατὰ πάντα ὅσα ἐνετείλατο Κύριος αὐτῷ. Ἐπειδὴ ὁ μὲν Θεὸς τὴν δύναμιν ἀπεκάλυπτεν· ὁ δὲ προφήτης τῇ ἑαυτοῦ γλώσσῃ ἐκέχρητο πρὸς παράστασιν τῶν δεδηλωμένων. Κίνησις οὖν λέγεται ἡ προφητικὴ φωνὴ, οἷα παριστῶσα τὰ ὑπὸ Θεοῦ εἰρημένα.

Moses spoke to all the children of Israel according to all that the Lord commanded him. Since God indeed revealed the power, while the prophet used his own tongue for the setting forth of the things made plain. The prophetic voice is therefore called a movement, as setting forth the things spoken by God.

Καὶ εἶπα πρὸς ὑμᾶς ἐν τῷ καιρῷ ἐκείνῳ. Οὐχ ἁπλῶς ὁ Μωϋσῆς φησιν, « εἶπον ὑμῖν· » ἀλλ' ἐπειδὴ ἔμελλεν αὐτοῦ ἀναχωρήσαντος διαδέχεσθαι αὐτὸν Ἰησοῦς ὁ τοῦ Ναυῆ, οὐχ ἄτοπόν φησι τὸ πρᾶγμα, ἀλλὰ καὶ ἑπόμενον. Προλαβὼν γὰρ, φησὶ, παρεκάλεσα, καὶ, ὡς ἐπενεύσατε, ἐπέστησα κριτάς· ὥστε καὶ τῷ κατὰ προφητικὴν χάριν καὶ ὁδηγητικὴν διαδεχομένῳ με Ἰησοῦ τῷ τοῦ Ναυῆ πείθεσθε.

And I said to you at that time. Not simply does Moses say, "I said to you;" but since after his departure Jesus the son of Nun was about to succeed him, he says that the matter is not strange, but even consequent. For previously, says he, I exhorted you, and, as you assented, I set judges over you: wherefore obey also Jesus the son of Nun, who succeeds me according to prophetic and guiding grace.

Οὐ δυνήσομαι μόνος φέρειν ὑμᾶς. Καὶ τῶν προτέρων μεμνημένος, οὐχ ἀπ' Αἰγύπτου ἄρχεται· ἀλλ' ἀφ' οὗ ἔδωκεν αὐτοῖς δικαστὰς σοφοὺς καὶ παιδευτάς.

I shall not be able alone to bear you. Even when remembering former things, he does not begin from Egypt, but from the time when he gave them wise judges and instructors.

Ἔδωκα τῷ Ῥουβὶμ καὶ τῷ Γάδ. Οἱ ὑποδεέστεροι

I gave to Reuben and to Gad. The inferior ones

Editors' notes and page, col. 805

Footnotes

(86) ‹anchor: Dominus ei› · call in col 806 (facing Latin, not set)

Deut. I, 3.

Deut. 1:3.

(printed under page 407)

(87) ‹anchor: in tempore illo› · call in col 806 (facing Latin, not set)

ibid. 9, 10.

Ibid. 1:9, 10.

(printed under page 407)

(88) ‹anchor: portare vos› · call in col 806 (facing Latin, not set)

ibid.

Ibid.

(printed under page 407)

(89) ‹anchor: Ruben et Gad› · call in col 806 (facing Latin, not set)

Deut. III, 12.

Deut. 3:12.

(printed under page 407)

Page

running head: 805 SELECTA IN DEUTERON. 806
marginal letters: A numerati sunt; B Ἐλάλησε Μωϋσῆς; C ἀλλ' ἀφ'
old-edition numerals: 387 after enuntianda (in facing Latin)
other: two-column Latin homily conclusion and full-width Latin Monitum at top (cols. 805-806), then the full-width Greek title and the full-width Latin title EX ORIGENE SELECTA IN DEUTERONOMIUM. (Greek title and Latin title both set in the text, full width, in their place), followed by Greek on left with facing Latin version (Locutus est Moyses... Minus digni citius quod) on right not set; editors' matter: MONITUM AD ORIGENIS ΕΞΗΓΗΤΙΚΑ IN DEUTERONOMIUM
misprint: οὐχ ἀπ' Αἰγύπτου (for οὐκ), kept as printed (Q2)
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΤΟ ΔΕΥΤΕΡΟΝΟΜΙΟΝ ΕΚΛΟΓΑΙ.

PG 12:806

Editors' notes and page, col. 806

Footnotes

(86) ‹anchor: Dominus ei› · call in col 806

Deut. I, 3.

Deut. 1:3.

(printed under page 407)

(87) ‹anchor: in tempore illo› · call in col 806

ibid. 9, 10.

Ibid. 9–10.

(printed under page 407)

(88) ‹anchor: solus portare vos› · call in col 806

ibid.

Ibid.

(printed under page 407)

(89) ‹anchor: Ruben et Gad› · call in col 806

Deut. III, 12.

Deut. 3:12.

(printed under page 407)

Footnotes

(60) · call in col 807

Hebr. XI, 39.

Heb. 11:39.

(printed under page 408)

(61) · call in col 807

Deut. IV, 12.

Deut. 4:12.

(printed under page 408)

(62) · call in col 807

ibid. 21.

Ibid. 21.

(printed under page 408)

(63) ‹anchor: coelum et terram› · call in col 807

ibid. 26.

Ibid. 26.

(printed under page 408)

(64) ‹anchor: E domo servitutis› · call in col 807

Deut. VI, 13.

Deut. 6:13.

(printed under page 408)

(65) ‹anchor: prae omnibus gentibus› · call in col 807

Deut. VII, 7.

Deut. 7:7.

(printed under page 408)

(66) ‹anchor: affine est istud› · call in col 807

Luc. XIII, 23.

Luke 13:23.

(printed under page 408)

(67) ‹anchor: et› · call in col 807

ibid. 24.

Ibid. 24.

(printed under page 408)

(68) ‹anchor: per os Dei› · call in col 807

Deut. VIII, 3.

Deut. 8:3.

(printed under page 408)

(69) ‹anchor: Iste enim, inquit› · call in col 807

Exod. XVI, 15, 16.

Exod. 16:15–16.

(printed under page 408)

(70) ‹anchor: gelu super terram› · call in col 807

ibid. 14.

Ibid. 14.

(printed under page 408)

Page

running head: EX ORIGENE
marginal letters: A promissum est, obtinent;; B et non videtur;; C gentium, futuras eis; D quod constituit Dominus. »
old-edition numerals: 388 before Quia
other: facing Latin version, not set

PG 12:808

τάχιον ἐν τῇ ἐπαγγελίᾳ γίνονται· οἱ δὲ ἐπιεικέστεροι βράδιον ἀπολαμβάνουσιν. Οἱ μὲν γὰρ ὑπὸ Μωϋσέως πρῶτοι εἰλήφασι τὴν κληρονομίαν· οἱ δὲ ὑπὸ τοῦ Ἰησοῦ ὕστερον. Ἀλλὰ καὶ περὶ πάντων δικαίων λέγεται, οὐ τῶν τυχόντων· ὡς γὰρ ὁ Ἀπόστολός φησιν· « Οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν. »

come sooner into the promise, whereas the more virtuous receive it more slowly. For the former received the inheritance first under Moses, and the latter afterwards under Jesus. Moreover, it is also said concerning all the righteous, not ordinary men; for as the Apostle says: "And all these, having obtained a good report through faith, received not the promise, God having provided some better thing concerning us, that they without us should not be made perfect."

Φωνὴν ῥημάτων ἣν ὑμεῖς ἠκούσατε, καὶ τὰ ἑξῆς. Οὐχ ὅτι ὁρατὴ ἡ φωνὴ, οὐδ' ὅτι φύσει φωνὴν ἔχει ὁ Θεός· τοῦτο γὰρ καὶ συνθέτου φύσεως ἂν εἴη· ἀλλ' ἐπειδὴ καὶ αἱ σάλπιγγες, καὶ αἱ φωναὶ, ὡς αὐτὸς οἶδεν ὁ Θεὸς, ἐπετελοῦντο ἐκ τῆς τῶν ὁρωμένων συνεχείας δημιουργούμεναι στοιχείων· τοῦ πυρὸς λέγω καὶ τοῦ γνόφου· ὥστε καὶ ἀκούεται φωνὴ, καὶ οὐχ ὁρᾶται· ἀλλ' οὖν ἐπὶ τῶν τοῦ Θεοῦ θαυμάτων καὶ ἡ φωνὴ ὁρᾶται.

The voice of words which you heard, and the rest. Not that the voice is visible, nor that God has a voice by nature—for this too would belong to a composite nature—but because both the trumpets and the voices, as God Himself knows, were produced by being fashioned out of the combination of the visible elements, I mean of the fire and the darkness; so that a voice is heard and is not seen, yet in the marvels of God even the voice is seen.

Καὶ ὤμοσεν ἵνα μὴ διαβῶ τὸν Ἰορδάνην τοῦτον. Μωϋσῆς, μὴ δοξάσας τὸν Θεὸν ἐπὶ τοῦ λαοῦ, ἐκωλύθη παρελθεῖν μετ' αὐτῶν, ἵνα μὴ ὃν ἐτίμων ζῶντα, ἐν θεῶν θεραπείαις τιμήσωσιν ἀπελθόντα. Διὸ δὴ καὶ ἀποθανόντος ἀφανῆ τὴν τάφον ἐποίησεν.

And He swore that I should not cross this Jordan. Moses, having failed to glorify God before the people, was prevented from passing over with them, lest him whom they honoured while living they should honour with the worship of gods when he had departed. Wherefore also when he died He made his tomb unseen.

Διαμαρτύρομαι ὑμῖν σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν. Ὁ Θεὸς τοὺς αὐτὸν προσκυνοῦντας οὐ συγχωρῶν δαίμοσι συνάπτεσθαι, ἀλλὰ τοὺς ἅπαξ αὐτὸν ἐγνωκότας ἐκτὸς εἶναι κελεύων τῆς πρὸς ἐκείνους διαθέσεως, καὶ παραζηλῶν ἐν τῇ ἀποστασίᾳ τῶν λαῶν, τὰς μελλούσας αὐτοῖς προλέγει τιμωρίας διὰ τὴν πονηρίαν τῶν ἐπιτηδευμάτων αὐτῶν.

I call heaven and earth to witness against you today. God, not permitting those who worship Him to join themselves to demons, but commanding those who have once come to know Him to keep outside of any disposition towards them, and provoking them to jealousy in the apostasy of the peoples, foretells to them the punishments to come because of the wickedness of their practices.

Ἐξ οἴκου δουλείας. Καὶ γὰρ ἀληθῶς τὰ σωματικὰ πράγματα καὶ ὑλικὰ, οἶκός ἐστι δουλείας, ὥσπερ ἐκ τῶν ἐναντίων οἶκός ἐστιν ἐλευθερίας.

Out of the house of bondage. For truly bodily and material things are a house of bondage, just as on the contrary their opposites are a house of freedom.

Ὑμεῖς γάρ ἐστε ὀλιγοστοὶ παρὰ πάντα τὰ ἔθνη. Καλῶς τοῖς ἀπὸ τῆς μερίδος εἴρηται· « Ὀλιγοστοί ἐστε παρὰ πάντα τὰ ἔθνη. » Συγγενῶς τε τὸ, « Ὀλίγοι οἱ σωζόμενοι, » καὶ τὸ, « Ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς πύλης. »

For you are the fewest of all the nations. Finely has it been said to those who are of the Lord's portion: "You are the fewest of all the nations." And akin to this is the saying, "Few are those who are saved," and the saying, "Strive to enter in through the narrow gate."

Ὅτι οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ' ἐπὶ παντὶ ῥήματι, καὶ τὰ ἑξῆς. Πάλιν τε αὖ ὅτι τὸ μάννα λόγος ἦν, εἰ καὶ ἄρτος δηλοῦται ἐν τῇ Ἐξόδῳ. « Οὗτος γὰρ, φησὶν, ὁ ἄρτος ὃν ἔδωκε Κύριος ὑμῖν φαγεῖν. Τοῦτο τὸ ῥῆμα ὃ συνέταξε Κύριος. » Διὰ τοῦτο δὲ τὸ μάννα « λεπτὸν ἦν ὡσεὶ κόριον λευκὸν, ὡσεὶ πάγος ἐπὶ τῆς γῆς· » ἐπειδήπερ ὁ λόγος οὗ σύμβολον ἦν τὸ μάννα ἐκεῖνο, λεπτόν ἐστι τῇ αὐτοῦ φύσει, καὶ διῆκον διὰ πάντων πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων. Ἔστι δὲ καὶ ἡ σοφία πνεῦμα νοερὸν, ἅγιον, μονογενὲς, πολυμερὲς, λεπτὸν, καὶ τὰ ἑξῆς. Ἦν δὲ καὶ ὡσεὶ κόριον πρὸς τὸ εἶναι λευκόν. Φασὶ δὲ τὴν τοῦ κορίου φύσιν ὅλην δι' ὅλων λόγον ἔχειν σπέρματος, ὡς μηδὲ ἐν τῷ κατακόπτεσθαι τὸ τοῦ κορίου σπέρμα, ἐξαφανίζεσθαι αὐτοῦ τὴν δύναμιν, ὡς οὐκ ἔτι δυναμένην σπείρεσθαι. Τοιοῦτος δὲ δι' ὅλου ὁ λόγος· καὶ πᾶν μόριον αὐτοῦ γεωργεῖσθαι

That man shall not live by bread alone, but by every word, and the rest. And again, that the manna was the word, even though in Exodus it is declared to be bread: "For this," it says, "is the bread which the Lord has given you to eat. This is the word which the Lord has ordained." And on this account the manna "was small like white coriander seed, like frost upon the earth": seeing that the Word, of Which that manna was a symbol, is subtle by its own nature, and penetrates through all intelligent, pure, and most subtle spirits. For wisdom also is an intelligent spirit, holy, only-begotten, manifold, subtle, and the rest. Moreover, in addition to being white, it was also like coriander seed. Now they say that the whole nature of coriander throughout has the property of seed, so that even when the seed of coriander is cut up, its power is not destroyed so as to be no longer capable of being sown. And such throughout is the Word, and every part of it is capable of being cultivated

Editors' notes and page, col. 808

Page

running head: EX ORIGENE
marginal letters: A τάχιον ἐν τῇ; B καὶ τοῦ γνόφου·; C τὰς μελλούσας αὐτοῖς; D Διὰ τοῦτο δὲ
old-edition numerals: (none)
other: column number printed as 803

PG 12:809

πέφυκεν ἐν καλῇ καὶ ἀγαθῇ, τουτέστι ψυχῆς. Ἔστι δὲ τὸ μάννα λευκόν. Φῶς γὰρ ὁ λόγος καὶ λαμπρὸν, καὶ κατὰ τοῦτο λευκὸν, τῷ αὐτὸν συνιέντι καὶ τρεφομένῳ ὑπ' αὐτοῦ. Ἔστι δὲ καὶ ὡσεὶ πάγος· συνεστραμμένος γὰρ, καὶ οὐδαμοῦ πλαδῶν, οὐδὲ διεῤῥυηκὼς, ἀλλὰ πάγιος, ἃ δὴ οὐρανοῦ λόγος, καὶ ἀπαγγέλλων ἡμῖν τὰ οὐράνια.

by nature in good and noble soil, that is, of the soul. Moreover, the manna is white. For the Word is light and bright, and according to this is white to him who understands it and is nourished by it. And it is also like frost: for it is compact, and nowhere flaccid or dissolved, but solid, inasmuch as it is the Word of heaven, and declares heavenly things to us.

Ὁ γὰρ Κύριος ὁ Θεός σου εἰσαγάγῃ σε εἰς γῆν ἀγαθὴν καὶ πολλήν. Ἡμῖν ὁ Χριστὸς οὐ ταῦτα δώσειν ὑπέσχετο, ἀλλὰ οὐρανῶν βασιλείαν, καὶ γῆν ἀγαθὴν καὶ ἀΐδιον, ἧς χείμαῤῥος ὁ Χριστὸς, ποτίζων τοῖς τῆς σοφίας νάμασιν. Ἐκπορεύονται δὲ οἱ χείμαῤῥοι διὰ τῶν πεδίων καὶ ταπεινῶν καὶ γονίμων ἀνθρώπων, καὶ διὰ τῶν ὑψηλῶν ὀρέων, τῶν ἀνατεινομένων διὰ τὸ ὕψος τῆς θεωρίας εἰς οὐρανούς. Ἐκεῖ ὁ σῖτος ὁ στηρίζων καρδίαν ἀνθρώπου, καὶ κριθὴ τοὺς ὑποδεεστέρους τρέφουσα. Ἐκεῖ ἡ ἀληθινὴ ἄμπελος ὁ Χριστός. Ἐκεῖ τὸ ἔλαιον τὸ λιπαῖνον τῶν ὁσίων τὰς κεφαλάς. Ὁμοίως καὶ ῥοαὶ, τὸ γλυκὺ μὲν ἔνδοθεν φέρουσαι, τῆς πολιτείας δὲ τὸ αὐστηρὸν ἔξωθεν ἐνδυσάμεναι. Ἐκεῖ ἡ συκῆ, οὐχ ἡ ἄκαρπος καὶ φύλλοις κομῶσα, ἀλλ' ἡ πλουτοῦσα τοῦ πνεύματος τὴν γλυκύτητα. Ἐκεῖ ὁ γλυκασμὸς τοῦ φάρυγγος τοῦ Σωτῆρος ὁ ἐπιθυμητὸς, καὶ τὰ χείλη τῆς ἐν τῷ ᾄσματι νύμφης κηρίον ἀποστάζοντα, καὶ οἱ λίθοι οἱ ἅγιοι, οἱ ἐπὶ τῆς γῆς κυλισθέντες πρὸς πειρασμοὺς ἀνένδοτοι, καὶ φύσιν σιδήρου ἀπομιμούμενοι. Ἐκεῖ τὰ μέταλλα τοῦ χαλκοῦ, ἐξ οὗ τὴν νοητὴν πανοπλίαν κατεσκεύασαν. Καὶ τὸ τούτων κεφάλαιον ἀπαύστως εὐλογεῖν τὸν Θεόν.

For the Lord your God shall bring you into a good and large land. To us Christ promised to give not these things, but the kingdom of the heavens, and a good and everlasting land, of which the torrent is Christ, watering it with the streams of wisdom. And the torrents go forth through the plains, that is, humble and fruitful men, and through the high mountains, those who reach up to the heavens through the height of contemplation. There is the wheat that strengthens the heart of man, and the barley that nourishes the more imperfect. There is the true vine, Christ. There is the oil that anoints the heads of the saints. Likewise pomegranates also, bearing sweetness within, while clothed without with the austerity of their way of life. There is the fig tree, not the unfruitful one abounding in leaves, but the one rich in the sweetness of the Spirit. There is the desirable sweetness of the throat of the Saviour, and the lips of the bride in the Song dripping honeycomb, and the holy stones rolling upon the earth, unyielding against temptations and imitating the nature of iron. There are the mines of brass, out of which they fashioned the spiritual panoply. And the sum and crown of these things is unceasingly to bless God.

Τοῦ αὐτοῦ. Οὐκ ἔστι, φησὶ, πηλῷ καὶ πλινθείᾳ μοχθεῖν, καὶ ταλαιπωρεῖν, ἀλλὰ λίθους ἔχειν καὶ τούτους ἰταμωτάτους, καὶ μὴ ῥᾳδίως διαλυομένους, ὡς καὶ οἰκοδομίαις ἐξαρκεῖν καὶ ἐπὶ πολὺ διαμένειν. Ταῦτα δὲ λέγει τὴν διάνοιαν αὐτῶν ἀποστῆναι τῆς Αἰγύπτου βουλόμενος. Διὰ γὰρ τοῦ εἰπεῖν, « ἀγαθὴν, » τὸ γόνιμον ἔδειξε· διὰ δὲ τοῦ, « πολλὴν, » τὸ μέγεθος καὶ τὸ πλάτος. « Οὗ χείμαῤῥοι ὑδάτων (τοῦτο οὐκ ἐν Αἰγύπτῳ), καὶ πηγαὶ ἀβύσσων· » ὅπερ ἐξαίρετον τῇ γῇ τῆς ἐπαγγελίας. Προσέθηκε δὲ καὶ « διὰ τῶν ὀρέων· » ὅπερ τῇ Αἰγύπτῳ οὐ πρόσεστιν, ἀλλ' οὐδὲ ἀμπέλοις κομᾷ, οὐδὲ ἀφθονίαν ἔχει ἐλαίου· ἡ δὲ τῆς ἐπαγγελίας γῆ πάντα πλουσίως.

Of the same. There is no toiling and suffering hardship, he says, in clay and brickmaking, but having stones, and those most durable and not easily dissolved, so as both to suffice for buildings and to last for a long time. And he says these things wishing to turn their mind away from Egypt. For by saying "good," he showed its fruitfulness; and by "large," its greatness and breadth. "Where there are torrents of waters (this is not in Egypt), and springs of the depths": which is peculiar to the land of promise. And he added also "through the mountains": which does not belong to Egypt, nor does it abound in vines, nor have abundance of oil; whereas the land of promise has all things richly.

Πρόσεχε σεαυτῷ, μὴ ἐπιλάθῃ Κυρίου τοῦ Θεοῦ σου. Μετὰ τὴν τῶν ἀγαθῶν ἐπαγγελίαν εἰς νῆψιν αὐτοὺς διανίστησιν, τοῦ εὐεργέτου μεμνῆσθαι, καὶ μὴ ἐξυβρίζειν τῷ κόρῳ, μηδὲ περιφρονεῖν τοῦ ταῦτα δωρησαμένου, καὶ ὅτι ἐκ τῆς ἐν Αἰγύπτῳ δουλείας εἰς ἐλευθερίαν αὐτοὺς μετεκόμισεν.

Take heed to yourself, lest you forget the Lord your God. After the promise of good things he rouses them to sobriety, to remember their Benefactor, and not to grow insolent through satiety, nor to despise Him Who bestowed these things, and the fact that out of the bondage in Egypt He brought them over into freedom.

Οὐ ποιήσεις οὕτως Κυρίῳ τῷ Θεῷ σου. Αἰτιᾶται τὸ θύειν τὰ ἑαυτῶν τέκνα τοὺς ἀνθρώπους τοῖς θεοῖς τῶν ἐθνῶν, ὡς ὠμὸν καὶ ἀπάνθρωπον· ὡς βδελυκτόν. Καὶ τοὺς λέγοντας θύσαι θεοῖς τῶν ἐθνῶν οὐ μόνον ἀποστρέφεσθαι δεῖ, ἀλλὰ καὶ τὴν ἀκοὴν τοῖς λόγοις αὐτῶν μὴ ὑπέχειν.

You shall not do so to the Lord your God. He censures men's sacrificing their own children to the gods of the nations, as cruel and inhuman, as abominable. And from those who say to sacrifice to the gods of the nations one must not only turn away, but must not even lend an ear to their words.

Editors' notes and page, col. 809

Footnotes

(71) · call in col 810

Deut. VIII, 7.

Deut. 8:7.

(printed under page 409)

(72) ‹anchor: Domini Dei tui› · call in col 810

Deut. III, 11.

Deut. 3:11.

(printed under page 409)

(73) ‹anchor: Domino Deo tuo› · call in col 810

Deut. XII, 4.

Deut. 12:4.

(printed under page 409)

Footnotes

(74) · call in col 811

Deut. XII, 32.

Deut. 12:32.

(printed under page 410)

(75) · call in col 811

ibid. XIV, 6.

Ibid. 14:6.

(printed under page 410)

(76) · call in col 811

ibid. 9.

Ibid. 9.

(printed under page 410)

(77) · call in col 811

Deut. XVI, 13.

Deut. 16:13.

(printed under page 410)

(78) ‹anchor: propheta dicit› · call in col 811

Ose. IX, 5.

Hos. 9:5.

(printed under page 410)

(79) ‹anchor: dimovebis fines proximi› · call in col 811

Deut. XIX, 14.

Deut. 19:14.

(printed under page 410)

(80) ‹anchor: contra hominem› · call in col 811

Deut. XIX, 16.

Deut. 19:16.

(printed under page 410)

(81) ‹anchor: discipulis suis ait› · call in col 811

Matth. V, 38.

Matt. 5:38.

(printed under page 410)

Page

running head: EX ORIGENE
marginal letters: A Neque adjicies ad; B mandere et comminuere; C nis etymologiam undequaque; D omnis confusio, dum
old-edition numerals: 390 after sit
other: facing Latin version, not set

PG 12:812

Οὐ προσθήσεις ἐπ' αὐτὸ, οὐδὲ ἀφελεῖς ἀπ' αὐτοῦ. Οἱ ἄνθρωποι ἁμαρτάνοντες γενικῷ λόγῳ διχῶς ἁμαρτάνουσιν, ἢ ὑπερβαίνοντες τὰς ἐντολὰς ἢ ὑποκενοῦντες. Ὅταν γὰρ μὴ ἀπὸ ἐπιστήμης πολιτευόμεθα, μηδὲ γινώσκοντες τὰ μέτρα τῆς δικαιοσύνης σφαλλόμεθα, καὶ ἔσθ' ὅτε ὑπερβαίνοντες τὸν κανόνα, φαντασίᾳ τοῦ ποιεῖν τι κρεῖττον, ἐκπίπτομεν τοῦ προκειμένου.

You shall not add to it, nor shall you take away from it. Men who sin, speaking generally, sin in two ways, either by overstepping the commandments or by falling short of them. For when we do not conduct our lives from knowledge, nor know the measures of righteousness, we stumble, and sometimes by overstepping the rule, under the fancy of doing something better, we fall away from what is set before us.

Τοῦ αὐτοῦ. Οἱ οὖν μὴ ποιοῦντες πάντα, ἢ οἱ πλεῖόν τι ποιοῦντες, παράνομοι.

Of the same. Those therefore who do not do all things, or those who do something more, are transgressors of the law.

Πᾶν κτῆνος διχηλοῦν ὁπλὴν, καὶ ἀνάγον μηρυκισμόν. Τὸ μὲν διχηλεῖν ἐπὶ τῆς ὁπλῆς, τὴν πορείαν καθ' ἣν πρὸς πᾶν ὁτιοῦν ἐρχόμεθα τῶν ἀγαθῶν σπουδασμάτων ἐμφάνειεν· ὁ δὲ μηρυκισμὸς, τὸ ἄνω τε καὶ κάτω ποιεῖν τῆς θεοπνεύστου Γραφῆς τοὺς λόγους, καὶ οἷον ἀναμασᾶσθαι καὶ καταλεπτύνειν ἐρεύναις τὰ κεκρυμμένα τῶν θεωρημάτων.

Every beast that parts the hoof, and brings up the cud. The parting of the hoof would indicate the course according to which we come towards any good pursuit whatever; while the chewing of the cud is the turning up and down of the words of divinely inspired Scripture, and as it were chewing over and grinding fine by investigations the hidden things of its contemplations.

Πάντα ὅσα ἐστὶν ἐν αὐτοῖς πτερύγια καὶ λεπίδες, φάγεσθε. Τῶν πτηνῶν οἶμαι ὅσα μὲν σκόλοπας ἔχει κατωτέρω τῶν γονάτων ὑπὲρ τὰς βάσεις καθαρὰ εἶναι βούλεται· ὅσα δὲ μὴ, ἀκάθαρτα.

All things that have fins and scales on them, you shall eat. Of winged creatures, I think, as many as have spurs below the knees above the feet, He wills to be clean; and as many as do not, unclean.

Ἑορτὴν σκηνῶν ποιήσεις σεαυτῷ ἑπτὰ ἡμέρας. Εὑρίσκομεν ἐν ταῖς Γραφαῖς τὸ ὄνομα τῆς ἑορτῆς καὶ τῆς πανηγύρεως, ὥσπερ παρὰ τῷ προφήτῃ λέγοντι· « Τί ποιήσετε ἐν ἡμέρᾳ πανηγύρεως καὶ ἐν ἡμέρᾳ ἑορτῆς Κυρίου; » Ζητητέον τὴν διαφορὰν ἑορτῆς καὶ πανηγύρεως. Πᾶσα μὲν οὖν, ἵν' οὕτως εἴπω, ἱλαρὰ ἡμέρα, ἐν ᾗ προστέτακται ὡς ἐν ἁγίᾳ τάδε τινὰ παρὰ τὰς λοιπὰς ποιεῖν ἐξαίρετα, ἑορτὴ καλεῖται· οὐ πᾶσα δέ ἐστι πανήγυρις, ἀλλὰ κατὰ τὸ ὄνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται οἱ πανταχόθεν Ἑβραῖοι, ὥστε κατὰ τοῦτο τὴν μὲν πανήγυριν εἶναι ἑορτὴν, οὐκέτι δὲ πάντως τὴν ἑορτὴν πανήγυριν· οἷον σάββατα καὶ νεομηνίαι, ἑορταί εἰσιν· ἄζυμα δὲ καὶ αἱ ἡμέραι τῶν ἑβδομάδων καὶ σκηνοπηγίαι οὐ μόνον αἱ ἑορταὶ, ἀλλὰ καὶ πανηγύρεις, ὅτε προστέτακται πᾶν ἀρσενικὸν φαίνεσθαι ἐνώπιον Κυρίου τοῦ Θεοῦ σου εἰς τὸν τόπον ὃν ἂν ἐκλέξηται.

You shall keep the feast of tabernacles for yourself seven days. We find in the Scriptures the name of feast and of festival assembly, just as in the prophet who says: "What will you do in the day of festival assembly and in the day of the feast of the Lord?" We must inquire into the difference between a feast and a festival assembly. Every joyous day, then, so to speak, on which it is commanded as on a holy day to do certain special things beyond the rest of the days, is called a feast; not every one, however, is a festival assembly, but according to the name, when the Hebrews from everywhere are gathered together to the same place, so that in accordance with this a festival assembly is a feast, whereas a feast is not in every case a festival assembly: for instance, sabbaths and new moons are feasts; but unleavened bread and the days of weeks and tabernacles are not only the feasts, but also festival assemblies, when every male is commanded to appear before the Lord your God in the place which He shall choose.

Οὐ μετακινήσεις ὅρια τοῦ πλησίον σου. Πλησίον πολλαχοῦ πᾶς ἄνθρωπος εἴρηται.

You shall not remove your neighbour's landmarks. In many places every man is called a neighbour.

Τοῦ αὐτοῦ. Οὔτε γὰρ δεῖ τοὺς πέλας πλεονεκτεῖν, οὐδὲ τοὺς τῶν πατέρων ὅρους ὡς καλῶς παγέντας παρακελεύειν. Τοῦτο γὰρ αἴτιον πάσης συγχύσεως ἔσται, τῶν μὲν ὁμορούντων ὡς ἀδικουμένων, περιφρονουμένων δὲ τῶν ὁρισάντων. Πλησίον δέ τινες πάντα ἄνθρωπον λέγουσιν.

Of the same. For neither must one overreach one's neighbours, nor move aside the boundaries of the fathers as having been well fixed. For this will be the cause of all confusion, the bordering neighbours counting themselves wronged, and those who fixed the boundaries being despised. And some call every man a neighbour.

Ἐὰν δὲ καταστῇ μάρτυς ἄδικος κατὰ ἀνθρώπου. Ταῦτα μὲν ὁ νόμος πρὸς ἀσθενεῖς τοὺς Ἰσραηλίτας· ὁ δὲ Κύριος ὁ ταῦτα νομοθετήσας τοῖς ἑαυτοῦ μαθηταῖς φησιν· « Ἠκούσατε ὅτι ἐῤῥήθη, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, » καὶ τὰ ἑξῆς. « Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ. »

And if an unjust witness rises up against a man. The law says these things to the Israelites as being weak; whereas the Lord Who enacted these things says to His own disciples: "You have heard that it was said, An eye for an eye," and what follows. "But I say to you, do not resist the evil one."

Τοῦ αὐτοῦ. Ταῦτα μὲν ἐπὶ αἰσθητοῦ καὶ τῶν κατὰ κόσμον, ἐπὶ δὲ τῶν ἡμαρτημένων ἡμῖν, οὐδενὸς δεῖται Θεός. Αὐτὸς γὰρ ἐπόπτης ἁπάντων καὶ κριτής.

Of the same. These things apply to what is perceptible to the senses and to worldly matters, whereas in the things wherein we have sinned, God has need of no one. For He Himself is the overseer and judge of all things.

Editors' notes and page, col. 812

Page

running head: EX ORIGENE 812
marginal letters: A Οὐ προσθήσεις ἐπ'; B γους, καὶ οἷον; C οὐ πᾶσα δέ; D ἔσται, τῶν μὲν
old-edition numerals: (none)
other: (none)

PG 12:813

Τίς ὁ ἄνθρωπος ὁ φοβούμενος. Ὁ τοῖς γηΐνοις ἐγκείμενος καὶ οἰκίαν οἰκοδομῶν, καὶ φυτεύων ἀμπελῶνας, ταῖς φιλοσαρκίαις ἡδονῶν ἡττώμενος, ἔσται πάντως δειλός τε καὶ ἄναλκις.

Who is the man that is fearful? He who is devoted to earthly things and builds a house, and plants vineyards, being overcome by the flesh-loving desires of pleasures, will altogether be cowardly and feeble.

Ἐὰν δέ τινι υἱὸς ἀπειθὴς ᾖ. Οὐχ ἁπλῶς βούλεται ἀναιρεῖσθαι αὐτοὺς παραπικραίνοντας τοὺς γονεῖς· ἀλλ' ὅταν ἀμφότεροι συμφωνήσωσιν οἱ γονεῖς κατὰ τοῦ παιδός. Ἐπειδὴ γὰρ ἄν τε ὁ πατὴρ ὀργισθῇ, καὶ ἀνελεῖν ὁρμήσῃ τὸν υἱὸν, ἡ μήτηρ ἐπέχει· ἄν τε αὐτὴ παροξυνθῇ, ὁ πατὴρ οὐκ ἐᾷ· καὶ σπάνιον ἔσται συμφωνῆσαι τοὺς γονεῖς κατὰ τοῦ ἰδίου αὐτῶν τέκνου, προστάττει ὁ Θεὸς, ὅταν ἀμφότεροι συμφωνήσωσι κατὰ τοῦ παιδὸς, τότε καταλεύειν αὐτὸν, οὐ τοὺς γεννήσαντας, ἀλλὰ τοὺς λοιπούς.

And if any man has a disobedient son. He does not will that they should simply be put to death when they provoke their parents; but when both the parents agree together against the child. For since, whether the father grows angry and rushes to put his son to death, the mother holds him back; or whether she herself is provoked, the father does not permit it; and it will be a rare thing for the parents to agree together against their own child, God commands that when both agree together against the child, then not those who begot him, but the rest, shall stone him.

Οὐ κατασπερεῖς τὸν ἀμπελῶνά σου διάφορον. Ἵνα μὴ ἀτονωτέρα γένηται ἡ γῆ, ὡς μήτε τὸ σπέρμα πλῆρες ἀποδιδόναι, μήτε τῆς ἀμπέλου τὸν καρπὸν, ἀλλὰ καθ' ἑαυτοῦ ἕκαστον.

You shall not sow your vineyard with diverse seed. So that the earth may not become weaker, so as neither to yield the seed in full, nor the fruit of the vine, but each by itself.

Οὐκ ἀροτριάσεις ἐν μόσχῳ καὶ ὄνῳ ἐπὶ τὸ αὐτό. Τὸ γαῦρον τῆς ψυχῆς καὶ φιλόπονον τῷ φιληδόνῳ καὶ παθητικῷ μὴ συζεύξῃς.

You shall not plough with an ox-calf and an ass together. Do not yoke the proud and industrious part of the soul with the pleasure-loving and passionate part.

Τοῦ αὐτοῦ. Ἠσαΐας δὲ πάλιν γράφει· « Μακάριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ. » Ποῖον ὕδωρ, ἐφ' ᾧ δεῖ σπείρειν τὸ καλὸν σπέρμα; Εἴη δὲ τοῦτο βάπτισμα τῆς σωτηρίας, τὸ λουτρὸν τῆς παλιγγενεσίας. Σπεῖρε ἐπὶ τὸ μυστήριον τοῦ λουτροῦ, καὶ γίνῃ μακάριος. Ἐκεῖ βοῦς καὶ ὄνος πατεῖ, βοῦς ὁ καθαρὸς ὁ Ἰσραηλίτης, καὶ ὄνος ἀκάθαρτος ἐκ γένους ὁ ἀπὸ τῶν ἐθνῶν· ἵνα σύμβολον ᾖ ἀμφότερα τὰ ζῶα τοῦ λόγου τοῦ τοῖς ἔθνεσι κεκηρυγμένου. Πατεῖ οὖν βοῦς καὶ ὄνος, φησὶ, τοῦτο τὸ ὕδωρ ὅπου σπείρειν θέλομεν.

Of the same. And Isaiah again writes: "Blessed are those who sow upon every water." What sort of water is that upon which one must sow the good seed? This would be the baptism of salvation, the washing of regeneration. Sow upon the mystery of the washing, and you become blessed. There the ox and the ass tread, the clean ox which is the Israelite, and the ass unclean by race which is he from the nations; so that both the animals may be a symbol of the word preached to the nations. Therefore the ox and the ass tread, he says, this water where we wish to sow.

Ἐὰν δὲ γένηται παῖς παρθένος μεμνηστευμένη ἀνδρί. Τὴν ἤδη μεμνηστευμένην γυναῖκα καλεῖ· οὕτω καὶ ἐπὶ τοῦ Ἰωσὴφ καὶ τῆς θεοτόκου ἐλέχθη.

And if there be a damsel, a virgin betrothed to a man. He calls her who is already betrothed a wife; thus also it was said in the case of Joseph and the Mother of God.

Καὶ ἕως εἰς τὸν αἰῶνα. Ἐπειδὴ καὶ οὗτοι ἐκ πορνείας εἰσὶν ἀπὸ τῶν θυγατέρων τοῦ Λώτ· οὐ μόνον δὲ ἕως γενεᾶς δεκάτης ἄδεκτοι τῇ συναγωγῇ τοῦ Ἰσραήλ εἰσιν, ἀλλὰ καὶ εἰς τὸν αἰῶνα. Οὕτω βούλεται αὐτοῖς τὴν ἔχθραν ἀΐδιον εἶναι· κατὰ μὲν τὸ νόημα καὶ τὴν ἀληθῆ αἰτίαν τῆς θείας Γραφῆς, ἐπειδὴ τὸν Βαλαὰμ ἐμισθώσαντο, ἐφ' ᾧτε καταράσασθαι τοῖς Ἑβραίοις, ἀλλὰ καὶ τὰς αὐτῶν γυναῖκας καὶ τὰς θυγατέρας, ὅσαι ἦσαν ὡραῖαι τῇ ὄψει καὶ καλαὶ τῷ εἴδει, προέστησαν τοῦ γένους, ὥστε αὐτὰς δοῦναι πρὸς πορνείαν τοῖς Ἰσραηλίταις, καὶ πορνείαν διὰ τοῦτο χαλεπωτάτην προξενῆσαι τοῖς Ἑβραίοις· αὕτη δὲ ἦν τὸ ἀποστῆναι μὲν τοῦ Θεοῦ, τελεσθῆναι δὲ τῷ Βεελφεγώρ· ὅπερ καὶ γέγονεν.

Even for ever. Since these also are from fornication from the daughters of Lot; and not only until the tenth generation are they inadmissible to the congregation of Israel, but even for ever. Thus He wills the enmity for them to be everlasting; according to the meaning and the true reason of the divine Scripture, because they hired Balaam in order to curse the Hebrews, and moreover set forward of their race their wives and their daughters, as many as were comely in appearance and fair in form, so as to give them for fornication to the Israelites, and thereby bring about most grievous fornication for the Hebrews; and this was to depart from God, and to be initiated to Beelphegor; which indeed came to pass.

Οὐκ ἐνεχυράσεις μύλον οὐδὲ ἐπιμύλιον. Ὅτι μονόλιθον, φησὶν, ἀδύνατον συντρίψαι τὸν σῖτον· δίδυμον γὰρ ἀῤῥενόθηλυ κατασκευάζεται μύλος. Ἐπεὶ οὖν καὶ Ἰουδαῖοι μίαν διαθήκην ἔχουσιν· ὁμοίως δὲ καὶ πᾶσα αἵρεσις δοκοῦσα ταύτην τὴν καινὴν μόνην ἔχειν, οὐκ ἀλήθουσι ἐν τῷ μυλῶνι τούτῳ, ἵνα γεύσωνται τοῦ ἐπουρανίου ἄρτου· ἐὰν

You shall not take in pledge the millstone nor the upper millstone. Because a single stone, he says, is unable to grind the wheat; for a mill is constructed double, male and female. Since therefore the Jews also have one covenant, and likewise every heresy that thinks it has this new one alone, they do not grind in this mill, so that they may taste of the heavenly bread; for unless

Editors' notes and page, col. 813

Footnotes

(82) · call in col 814

Deut. XX, 8.

Deut. 20:8.

(printed under page 411)

(83) · call in col 814

Deut. XXI, 18.

Deut. 21:18.

(printed under page 411)

(84) · call in col 814

Deut. XXII, 9.

Deut. 22:9.

(printed under page 411)

(85) · call in col 814

ibid. 10.

Ibid. 10.

(printed under page 411)

(86) · call in col 814

Isa. XXXII, 20.

Isa. 32:20.

(printed under page 411)

(87) ‹anchor: virgo sponsata viro› · call in col 814

Deut. XXII, 23.

Deut. 22:23.

(printed under page 411)

(88) ‹anchor: Et usque in aeternum› · call in col 814

Deut. XXIII, 3.

Deut. 23:3.

(printed under page 411)

(89) ‹anchor: superiorem lapidem molae› · call in col 814

Deut. XXIV, 6.

Deut. 24:6.

(printed under page 411)

Footnotes

(90) ‹anchor: flagellabunt eum› · call in col 815

Deut. XXV, 3.

Deut. 25:3.

(printed under page 412)

(91) ‹anchor: eis ferrum› · call in col 815

Deut. XXVII, 5.

Deut. 27:5.

(printed under page 412)

(92) ‹anchor: benedicere populum› · call in col 815

Deut. XXVII, 12.

Deut. 27:12.

(printed under page 412)

(93) ‹anchor: qua benedixit Moyses› · call in col 815

Deut. XXXIII, 1.

Deut. 33:1.

(printed under page 412)

(94) ‹anchor: ex monte Pharan› · call in col 815

ibid. 2.

Ibid. 33:2.

(printed under page 412)

Page

running head: 815 EX ORIGENE
marginal letters: A panem gustent. Nisi; B vium in terra; C datur. Durum duro; D ancillis ortos esse,
old-edition numerals: 392 after lapides.
other: facing Latin version, not set; full-width Greek line σιδήριον ἐπιβάλλειν... after homicidium., cut off at right edge, not set

PG 12:816

γὰρ, φησὶ, μὴ συντριβῇ καὶ ἀληθῇ ὁ σῖτος, ἄσιτοι μένουσιν. Ἐκ τούτου οὖν καὶ αὐτὸς ὁρμώμενος τὸν προκείμενον σαφηνίζω νόμον, « Οὐκ ἐνεχυράσεις μύλον, » τουτέστιν, οὐ μὴ βεβηλώσεις τὴν παλαιὰν καὶ οὐ μὴ ἀπώσεις αὐτὴν τῆς σῆς οἰκίας· « οὐδὲ ἐπιμύλιον· » ἀντὶ τοῦ, τὴν καινὴν, « ὅτι ψυχὴν οὗτος ἐνεχυράζει, » τουτέστι τούτοις τρέφεται ἡ ψυχὴ ἀπολαύουσα νοητῶν ἐδεσμάτων.

the wheat be crushed and ground, he says, they remain without food. Starting from this, therefore, I myself also explain the law set before us: "You shall not take in pledge the millstone," that is, you shall not profane the Old Covenant and you shall not thrust it away from your house; "nor the upper millstone," instead of, the New, "for this man takes a soul in pledge," that is, by these the soul is nourished, enjoying spiritual meats.

Ἀριθμῷ τεσσαράκοντα μαστιγώσουσιν αὐτόν. Ἀεί γε τετηρήκαμεν κακωτικὸν ὄντα τὸν μʹ ἀριθμόν· ὅθεν Μωϋσῆς ὁ μέγας τεσσαράκοντα ἡμέρας νηστεύσας, καὶ μετὰ τοῦτον ὁ Ἠλίας· ἀλλὰ καὶ ὁ Σωτὴρ ἡμῶν πειραζόμενος ὑπὸ τοῦ διαβόλου οὐκ ἔφαγεν μʹ ἡμέρας καὶ μʹ νύκτας· καὶ ὁ μέγας δὲ κατακλυσμὸς ἐπὶ τῆς γῆς γίνεται, ὕοντος τοῦ Θεοῦ, τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας.

Forty stripes in number shall they scourge him. We have always observed the number forty to be one of affliction; whence Moses the great fasted forty days, and after him Elijah; and our Saviour also, when tempted by the devil, did not eat for forty days and forty nights; and the great flood upon the earth also takes place when God rains for forty days and forty nights.

Οὐκ ἐπιβαλεῖς αὐτοῖς σίδηρον. Ζητητέον διὰ τί σίδηρον οὐκ ἐᾷ τῶν λίθων ἅψασθαι εἰς τὴν οἰκοδομὴν τοῦ θυσιαστηρίου χρησιμευόντων. Ἀλλὰ καὶ μετὰ ταῦτα εἰς τὴν οἰκοδομὴν τοῦ ναοῦ λίθους ἀπελεκήτους προστάττει συναγαγεῖν, καὶ οἰκοδομῆσαι. Εἰ γὰρ ἄτοπον τὸ σίδηρον ἅπτεσθαι τοῦ λίθου πρὸς οἰκοδομὴν ἁρμόττοντος, πῶς οὖν ἄρα οἱ κίονες. πῶς οὖν αἱ σανίδες καὶ αἱ τούτων κεφαλίδες εἰργάσθησαν; Ἢ πῶς ὅσα ἐκ χαλκοῦ γέγονεν ἢ χρυσοῦ ἢ ἀργύρου, κατεσκευάσθη ἄρα ἄνευ σιδηροῦ; Καὶ πῶς οἷόν τε; Διὰ τούτων φανερὸν μὲν, ὅτι οὐχ ἁπλῶς ἀπαγορεύει τὸ σίδηρον ἅψασθαι τῶν λίθων. Τίς οὖν ἡ αἰτία; Λέγομεν οὐ διϊσχυριζόμενοι. Ταῦτα δὴ τοίνυν. Σκληρὸν σκληρῷ ἐπιβάλλειν καὶ συγκρούειν κωλύει. Μεγάλα γὰρ φιλεῖ τίκτεσθαι κακὰ ἐκ τῆς τῶν σκληρῶν συμμίξεως καὶ συγκρούσεως. Ἢ τὸν φόνον ὡς ποῤῥωτάτω τῆς καρδίας τῶν ἀνθρώπων ἐκβάλλει· καὶ μάλα δικαίως. Εἰ γὰρ οὐ χρὴ λίθῳ τῷ οἰκοδομουμένῳ εἰς τὴν τοῦ θυσιαστηρίου κατασκευὴν, ἢ τοῦ ναοῦ, σιδήριον ἐπιβάλλειν, πῶς οὐ μᾶλλον ἀπαγορευτέον τὸ σίδηρον ἁρπάζειν, καὶ κατὰ τοῦ πλησίον φονᾷν;

You shall not lift up iron upon them. We must inquire why He does not permit iron to touch the stones that serve for the building of the altar. Moreover, after these things, for the building of the temple He commands to gather unhewn stones, and to build with them. For if it is absurd for iron to touch the stone fitted for building, how then were the pillars, how then were the boards and their capitals wrought? Or how were as many things as were made of brass or gold or silver fashioned without iron? And how is it possible? Through these things it is plain that He does not simply forbid iron to touch the stones. What then is the reason? We speak without asserting positively. It is this, then: He forbids laying hard upon hard and dashing them together. For great evils are wont to be born from the mingling and clashing of hard things. Or He casts murder as far away as possible from the heart of men; and very justly so. For if one must not lay iron upon a stone that is being built into the construction of the altar, or of the temple, how much more must one forbid seizing iron and lusting to murder one's neighbour?

Οὗτοι στήσονται εὐλογεῖν τὸν λαόν. Παρατηρητέον ὅτι οἱ εὐλογεῖν ταχθέντες ἀπὸ τῶν ἐλευθέρων γυναικῶν καὶ συγγενῶν τοῦ Ἰακὼβ ἐγεννήθησαν· οὕτω οἱ δὲ καταρᾶσθαι ἀφορισθέντες ἀπὸ τοῦ ὄρους Γεβὰλ, ἀπὸ τῶν παιδισκῶν ἦσαν, πλὴν τοῦ Ῥουβὶμ καὶ τοῦ Ζαβουλών. Τέτακται δὲ ὁ Ῥουβὶμ μετὰ τῶν καταρωμένων, ὡς καὶ καταρώμενος ὑπὸ τοῦ πατρός. Εἰ δὲ καὶ τὸν Λευὶ κατηράσατο, ἀλλὰ λελύτρωται αὐτὸς τῇ ἱερατικῇ ἀξίᾳ. Μάλιστα γὰρ ἱερέως ἐστὶ τὸ τὸν λαὸν εὐλογεῖν. Ἀλλὰ καὶ ὁ Συμεὼν ὡς ἐν μέσῳ τῆς Ἰούδα φυλῆς οἰκήσας, καὶ ὥσπερ μέρος αὐτῆς γεγονὼς, διὰ τοῦτο ὅπου Ἰούδας, ἐκεῖ καὶ αὐτὸς ἀριθμεῖται.

These shall stand to bless the people. It must be observed that those appointed to bless were born of the free women and kinswomen of Jacob; whereas those set apart to curse from Mount Gebal were from the handmaids, except Reuben and Zebulun. And Reuben is ranged with those who curse, as being also cursed by his father. And even if he cursed Levi too, yet he himself has been redeemed by the priestly dignity. For it belongs above all to a priest to bless the people. And Simeon too, as having dwelt in the midst of the tribe of Judah, and having become as it were a part of it, on this account where Judah is, there he also is numbered.

Καὶ αὕτη ἡ εὐλογία ἣν ηὐλόγησε Μωϋσῆς. Αἱ παρὰ Ἰακὼβ προῤῥήσεις, οὔτε πᾶσαι εὐλογίαι ἦσαν, οὔτε πᾶσαι ἀραί· αἱ δὲ παρὰ Μωϋσέως, πᾶσαι εὐλογίαι.

And this is the blessing wherewith Moses blessed. The predictions from Jacob were neither all blessings, nor all curses; whereas those from Moses were all blessings.

Καὶ κατέσπευσεν ἐξ ὄρους Φαράν. Τουτέστι

And He hasted from Mount Pharan. That is,

Editors' notes and page, col. 816

Page

running head: EX ORIGENE 816
marginal letters: A γὰρ, φησὶ, μὴ; B κλυσμὸς ἐπὶ τῆς; C μεν οὐ διϊσχυριζόμενοι.; D Γεβὰλ, ἀπὸ τῶν
old-edition numerals: (none)
other: last line of Οὐκ ἐπιβαλεῖς paragraph (σιδήριον ἐπιβάλλειν, πῶς οὐ μᾶλλον ἀπαγορευτέον...) is printed across cols. 815-816 and cut off at left edge before ευτέον

PG 12:817

τῷ μηκέτι τῷ Ἰσραὴλ χρηματίζειν, ἀλλὰ τοῖς ἐξ ἐθνῶν, καὶ τὸν νόμον ἔστησε. Τοῦτο γὰρ, « κατέσπευσεν ἐξ ὄρους Φαρὰν, » εἴτουν « κατέπαυσεν, » ὅπερ ἑτέρα περιέχει γραφὴ, ἀντὶ τοῦ, σπουδαίως τὴν σκιὰν καταλείψει, καὶ τὴν ἀλήθειαν ἡμῖν φανερώσει.

by no longer uttering divine responses to Israel, but to those from the nations, He also brought the law to a stand. For this, "He hasted from Mount Pharan," or "He ceased," which another reading contains, stands instead of: He will earnestly leave behind the shadow, and will manifest the truth to us.

Σὺν μυριάσι Κάδης. Νῦν Κάδης οὐ τὸν τόπον λέγει, ἀλλὰ τοὺς ἁγίους. Κάδης γὰρ τὸ ἅγιον λέγεται τῇ Ἑβραΐδι γλώττῃ.

With ten thousands of Kadesh. Now by Kadesh it does not mean the place, but the holy ones. For Kadesh means "holy" in the Hebrew tongue.

Καὶ ἐφείσατο τοῦ λαοῦ αὐτοῦ. Τουτέστιν, ἔσωσε παραγενόμενος τοὺς οὐ λαοὺς ποτὲ, νῦν δὲ λαοὺς Θεοῦ, τοὺς οὐκ ἠλεημένους, νῦν δὲ ἐλεηθέντας. « Ἐν τούτῳ γὰρ, φησὶν ὁ ἀπόστολος Πέτρος, ἐφανερώθη ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν. » Καὶ ὁ ἅγιος Ἰωάννης λέγει ἐν τῇ καθολικῇ, ὅτι « τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν δι' αὐτοῦ. » Καὶ ὁ μακάριος δὲ Παῦλός φησιν· « Ὅ γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. » Ἐφείσατο οὖν τοῦ λαοῦ.

And He spared His people. That is, having come, He saved those who once were not a people, but now are the people of God, those who had not obtained mercy, but now have obtained mercy. "For in this," says the apostle Peter, "was the love of God manifested in us." And saint John says in the Catholic Epistle, that "God has sent His only-begotten Son into the world, that we may live through Him." And the blessed Paul also says: "He Who spared not His own Son, but delivered Him up for us all." Therefore He spared the people.

Καὶ πάντες οἱ ἡγιασμένοι ὑπὸ τὰς χεῖράς σου. Πάντων γὰρ κρατεῖ, ὡς βασιλεὺς οὐρανοῦ καὶ γῆς. Ὡς βασιλεῖ παριστάμενοι, ὡς Θεῷ λειτουργοῦντες, ὡς ποιητῇ προσκυνοῦντες, καὶ ὑπ' αὐτόν εἰσιν· « αὐτὸς γὰρ καὶ τὰ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. »

And all the sanctified ones are under Thy hands. For He holds sway over all, as King of heaven and earth. Standing beside Him as King, ministering to Him as God, worshipping Him as Creator, they are also under Him; "for He Himself also subjected all things under His feet."

Συναχθέντες ἄρχοντες λαῶν. Οἱ θεσπέσιοι μαθηταὶ, ᾗ φησι καὶ ὁ Δαυὶδ ἐκ προσώπου αὐτῶν· « Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν. » Καὶ πάλιν· Ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ Θεοῦ Ἀβραάμ. » Τὴν κλῆσιν οὖν δηλοῖ τῶν ἐθνῶν, ὡς τοῦ Θεοῦ μέλλοντος ἄρξειν ἐν ταὐτῷ καὶ τοῦ Ἰσραὴλ καὶ τῶν ἐθνῶν. « Ἠγαπημένος » δὲ λέγεται ὁ Υἱός. « Οὗτος γάρ ἐστι, φησὶν, ὁ Υἱός μου ὁ ἀγαπητός. » Καὶ διὰ τοῦτο ἄρχει ἡμῶν ὁ Πατὴρ καὶ βασιλεύει.

The princes of the peoples gathered together. The divine disciples, as David also says in their person: "He subjected peoples to us, and nations under our feet." And again: "The princes of the peoples were gathered together with the God of Abraham." It signifies therefore the calling of the nations, inasmuch as God is about to rule at the same time over both Israel and the nations. And the Son is called "Beloved." "For this is," He says, "My beloved Son." And on this account the Father rules and reigns over us.

Editors' notes and page, col. 817

Footnotes

(95) ‹anchor: millibus Cades› · call in col 818

Deut. XXXIII, 2.

Deut. 33:2.

(printed under page 413)

(96) ‹anchor: populo suo› · call in col 818

ibid. 3.

Ibid. 33:3.

(printed under page 413)

(97) ‹anchor: apostolus Petrus› · call in col 818

I Joan. IV, 9.

1 John 4:9.

(printed under page 413)

(98) ‹anchor: catholica dicit Epistola› · call in col 818

ibid.

Ibid.

(printed under page 413)

(99) ‹anchor: Paulus ait› · call in col 818

Rom. VIII, 32.

Rom. 8:32.

(printed under page 413)

(1) ‹anchor: sub manus tuas› · call in col 818

Deut. XXXIII, 3.

Deut. 33:3.

(printed under page 413)

(2) ‹anchor: sub pedibus suis› · call in col 818

I Cor. XV, 26.

1 Cor. 15:26.

(printed under page 413)

(3) ‹anchor: Congregati principes populorum› · call in col 818

Deut. XXXIII, 5.

Deut. 33:5.

(printed under page 413)

(4) ‹anchor: rum persona ait› · call in col 818

Psal. XLVI, 4.

Ps. 46:4.

(printed under page 413)

(5) ‹anchor: Et rursus› · call in col 818

ibid., 10.

Ibid. 46:10.

(printed under page 413)

(6) ‹anchor: Hic enim est, inquit› · call in col 818

Matth. III, 17.

Matt. 3:17.

(printed under page 413)